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1、翻 译教 案 李继平2006年9月翻译教案一、说明:该课程为实践课,为高职英语教育三年级开设.使用教材为武汉大学出版社出版的英汉互译教程.开设两学期,课堂教学以基本理论为纲,以基本技巧为线索,以范例示讲和学生练习为主要方式,精讲多练,注重实践,力求学以致用。二、教学内容英汉互译理论及技巧,各种文体的翻译方法,优美译例赏析三、学时分配章课程内容学时1导论22什么是翻译23456789101112131415翻译的性质翻译与对等翻译的标准翻译的原则谈文学翻译:形似与神似死译与活译,直译与意译翻译症语言如何表达思想汉英语法对比汉英语言对比翻译技巧与翻译标准翻译的过程可译性问题222333365565
2、3总计52四、分章节教案 第一章 翻译的标准及原则翻译的标准:中国关于翻译的标准,清代翻译家严复提出:优秀的译文应该做到“信”“达”“雅”即忠实于原文,笔译流畅,文字雅典。傅雷先生提出文学翻译的“传神”论,这是比“信”“达”“雅”更高的标准。后来钱钟书先生提出了翻译的“化境”之说,就是原文的思想、情感、风格、神韵都原原本本地化到了译文地境界里。对于一般翻译者来说可以用“忠实与通顺”这一翻译基本标准。即正确地理解和表达原文的思想,译文文字流畅地道。 翻译的条件第一是汉语功底要好,第二英是语语言能力要强,第三是知识面要广。 关于翻译的标准,从19世纪末的翻译家严复提出的“信”、“达”、“雅”,到鲁
3、迅先生的“信”与“顺”,一直到目前翻译界所普遍接受的“忠实”与“通顺”, 观点大体是一脉相承的。忠实与通顺是翻译的标准,也是统一体,不能把两者割裂开来。关于翻译的标准,或对合格翻译的要求,历代翻译家有不少论述。1896年,中国近代最伟大的翻译家严复在翻译天演论(Evolution and Ethics and Other Essays)的序言中提出了“信、达、雅”三条标准,即:忠于原文、译文通顺、文字典雅,或者说,译文准确、顺畅、优美。 在严复之前,曾任清朝直隶总督李鸿章的翻译、马氏文通的作者马建忠于1894年在他的拟设翻译书院议一书中,先于严复提出了“译成之文适如其所译”、“能使阅者所得之益
4、与观原文无异”等原则,但不如严复所提的“信、达、雅”三条这么简明扼要。 在严复之后,又有许多学者、专家提出翻译的标准。如林语堂先生提出:“翻译的标准问题大概包括三方面。我们可以依三方面的次序讨论它。第一是忠实标准,第二是通顺标准,第三是美的标准。这翻译的三重标准,与严氏的译事三难大体上是正相比符的。”翻译界对翻译的标准断断续续有些讨论,有些不完全相同的意见,但严复提出的“译事三难”基本上被承认为翻译标准。钱钟书的“化”。钱钟书为“化”字所作的个人的解释是:“把作品从一过文字转变成另一过文字,既能不因语言习惯的差异而露出生硬牵强的痕迹,又能完全保存原作的风味,那就算得入于“化境”。其中“把作品从
5、一过文字转变成另一过文字”指的是“翻译”,“不因语言习惯的差异而露出生硬牵强的痕迹”就是“达”,“完全保存原作的风味”就是“信”,不过,“风味”是什么呢? 大概与“神”或“神韵”没有多大区别。这样一来, “化”就是“神似”加“达”,而如前所述,这个“达”是脱离原文的:“达”。 “信”的含义和标准:“达”、“雅”的含义清楚。对此历来争议不大。但是,对于“信”,理论上有不同的解释,实践上有不同的做法。这些解释和做法归纳起来,可分为两类。一是形式上“信”,片面强调忠实于原文的文字,字对字,句对句地直译、死译。这种译法忽视了中文与外文在词语含义、词语搭配、词语顺序、句子结构、表达方法等方面存在的语言差
6、异,忽视中国与外国的历史背景、文化传统、风俗习惯上的区别,忽视中国与外国人思想方式上的不同。这样译出来的译文或生硬难懂,或文法不通,有可能违反愿意,造成误译,引起误解。二是内容上“信”,只强调译出原意,而不考虑原文(话)的风格。这种称为“活译”的译法在翻译一般性材料(如旅馆介绍材料)时不失为一种好方法。但在翻译重要文件,特别是政治文件、外交文件时,这样翻译就有一定的风险。在翻译中,只有做到“意思”和“风格”都忠实,才能保持原文(话)的精神和面貌,保持原来的特点。也就是说,张三文章的译文像张三原文,李四文章的译文像李四原文。口语译得口语化,书面文章译得像书面语言。 正确处理“信”、“达”、“雅”
7、之间的关系:一个认真负责的翻译者在翻译时应力求同时做到这三条。正如鲁迅先生所说的,“凡是翻译,必须兼顾着两面,一当然力求其易解,一则保存着原作的丰姿”。茅盾1954年在全国文学翻译工作会议上说:“对于一般翻译的最低限度的要求,至少应该是用明白畅达的译文,忠实地传达原作的内容。”翻译能同时做到这三条是非常理想的。但在实践中,常常出现“信”与“达”、“雅”之间相矛盾的情况。在不同领域,由于翻译作品特点不同,要求不同,对这对矛盾可能会有不同的处理方法,对这两方面会有不同的侧重。例如,郭沫若1954年8月在全国文学翻译工作会议上讲话时说:“翻译文学作品,尤其需要注意第三个条件,因为译文同样应该是一件艺
8、术品。”郭沫若讲的是文学翻译。但总的来说,特别是对于外交翻译来说,应把“信”放在第一位。鲁迅说过,在两方面不能兼顾时,“宁信而不顺”。严复、林语堂也都把“信”放在“达、雅”之前、之上。林语堂称:“忠实标准译者第一的责任。”周恩来总理明确指出,外交工作的主要任务是处理国家之间的关系。外交语言是国家对外政策的体现,是一国政府对别国政府或国际社会的庄重承诺,涉及国家的安全、利益、尊严、形象,涉及国家间的关系。因此,外交翻译的首要任务是准确、正确地传达党和国家领导人、外交部官员及有关人员的原话、愿意。与此同时,尽量兼顾“达”、“雅”,使译文通顺、明白、仇美。做到译出的中文符合中文习惯,像中文。译出的外
9、文符合外文习惯,像外文。如果不能兼顾两方面,译文歪曲了原意,文字再优美,句子再通顺,也没有用。另一方面,文字晦涩,句子不通,译文难懂,也达不到传达愿意的目的。“信”与“达、雅”是一对既对立又统一的矛盾,是一个统一体的两个方面,是相互联系、不可分割的。我们应力求做到两者兼顾,使译文尽量符合“信、达、雅”三条标准。朱生豪 1912-1944 浙江嘉兴人;翻译家,诗人。共译莎剧31部半。朱生豪故居本月初在嘉兴梅湾东街面向公众开放,他的儿子曾与我LG有过一段同学的经历,这使得我在早些时候就了解到这个不同凡响的人物。以上视频相册只是故居的外部,我是在试开放期间中午去的(2007年10月30日),不知道是
10、工作人员吃饭去了,还是本来就没开门。1912年2月2日,朱生豪出生于嘉兴南门一个没落的小商人家庭,家境贫寒。原名朱文森。兄弟三人,他为长子。不幸10岁丧母,12岁丧父,孤儿三人,由早孀的姑母照顾。入学后改名朱森豪。由于学习勤奋,成绩优秀,1924年7月高小毕业后,插入嘉兴私立秀州中学初中二年级,酷爱国文,英文。1926年升入秀州高中,1929年高中毕业,经校方推荐,保送入杭州之江大学,享受奖学金,主修中国文学,以英文为副科。大学二年级时参加“之江诗社”,他的才华深得教师及同学的称赞。“之江诗社”的社长夏承焘老师评价他说“阅朱生豪唐诗人短论七则,多前人未发之论,爽利无比。聪明才力,在余师友间,不
11、当以学生视之。其人今年才二十岁,渊默若处子,轻易不发一言。闻英文甚深,之江办学数十年,恐无此不易之才也。” 四年级时,在“之江诗社”的活动中,他认识了当时一年级的宋清如,他后来的女友和妻子。1933年7月大学毕业后去上海世界书局工作,任英文编辑。头几年工作是参与编撰英汉求解,作文,文法,辨义四用辞典。1935年与世界书局正式签订翻译莎士比亚戏剧全集的合同。1936年第一部译作暴风雨脱稿,8月8日写成译者题记。这一年将历年诗稿整理成册,共三集。到1937年7月先后译出仲夏夜之梦,威尼斯商人,温莎的风流娘儿们,第十二夜等喜剧。朱生豪译莎剧,如果开始只是出于对莎士比亚的兴趣的话,那么,后来则变成了他
12、的生命。1937年8月13日日军进攻上海,朱生豪逃出寓所,随身只带有牛津版莎氏全集和部分译稿。寓所被焚,世界书局被占为军营,已交付的全部译稿被焚。8月26回嘉兴,继续莎译。11月18日嘉兴沦陷后避难乡下。1938年下半年重返世界书局,仍抓紧时间进行翻译。1939年冬去中美日报馆任编辑。1941年12月8日日军占领上海,冲入“中美日报”馆,朱生豪混在排字工人中逃出,丢失再次收集的全部资料与译稿,三本诗集及宋清如的诗集两册一并被毁。1942年初成了生活无着落的失业者。然而,他译莎剧的决心却更坚定了,他说:“饭可以不吃,莎剧不能不译。”1942年5月1日与宋清如结婚,6月与妻子去常熟岳母家居住,至年
13、底补译出暴风雨等9部喜剧。朱生豪宁愿贫穷至死,不愿为敌伪效劳,仅靠微薄稿费维持极困难的生活。因要照顾幼弟,至年底,再返嘉兴定居。他闭门不出,工具书仅有两本字典,继续全心投入翻译工作中,译出莎剧的几部重要悲剧罗密欧与朱丽叶、李尔王、哈姆莱特等。同年秋,健康日衰,但仍握笔不缀,在1943年一年译出莎氏悲剧8种,杂剧10种,成绩惊人! 1944年初带病译出约翰王、理查二世、理查四世等4部莎士比亚历史剧,4月写完译者自叙,编莎翁年谱。其时他一直忍受着长期的病痛,体力日衰,在勉强支撑着译出亨利五世第一,二幕后,延至六月,确诊为肺结核,卧床不起。他悲痛地对妻子宋清如说:早知一病不起,就是拼命也要把它译完。
14、到12月病情日益严重。1944年12月26日,他把妻子宋清如叫到床前,说了声:“我要去了”,便抛下年轻的妻子和刚满周岁的儿子,含恨离开人间,年仅32岁。西方的翻译标准-奈达思想的转变及对我国译界的影响Brief Biography of Eugene NidaA look at the proliferation of Christian scriptures over the last fifty years of the 20th century reveals that millions of people worldwide gained access to the scripture
15、s in ways that would previously not have been thought possible.?In large measure, this came as a result of an increase in the number of languages where translation was carried out and the revolution that was taking place in the field of Bible translation. As new resources became available, new metho
16、ds of translating were taught, and translators were better trained, Bible readers across the globe benefited from translations that were clear, understandable, and faithful to the original texts.While the Bible translation revolution used several great minds to attain the prominence it now receives,
17、 one name stands out as a pioneer and champion in the development of?theory and praxis, that of Eugene A. Nida.Born on November 11, 1914, in Oklahoma City, OK, Eugene Nida and his family moved to Long Beach, California when he was 5 years old. He began studying Latin in high school and was already l
18、ooking forward to being able to translate scripture as a missionary. By the time he received his Bachelor degree in 1936 from the University of California at Los Angeles, he was well on his way. Having earned his degree in Greek, summa cum laude, he enrolled in the Summer Institute of Linguistics (S
19、IL) and discovered the works of such linguists as Edward Sapir and Leonard Bloomfield.?Nida then pursued a Masters degree in Greek New Testament at the University of Southern California. In 1941 he began a Ph.D. in Linguistics at the University of Michigan and completed it in two years.?His disserta
20、tion, A Synopsis of English Syntax?was, at that time, the only full-scale analysis of a major language according to the mmediate constituent?theory.?The year 1943 was a busy ne for Eugene Nida. In addition to completing his Ph.D., he was?ordained in the Northern Baptist Convention. He married Althea
21、 Nida, nee Sprague, and joined the staff of the American Bible Society (ABS) as a linguist. Although his initial hiring was experimental, Nida was made Associate Secretary for Versions from 1944-46, and from then until he retired in the 1980, he was Executive Secretary for Translations.?Upon joining
22、 the ABS staff, Dr. Nida immediately set out on a series of extended field trips in Africa and Latin America. On these visits he worked with missionary translators on linguistic problems, and searched for potential indigenous translators, often using his SIL connections.?These site visits led him to
23、 see that his most important role for ABS Translations interests would not be limited to checking translations for publication, but of educating translators, and providing them with better models, resources, training, and organization for efficiency.?This he managed to do through on-site visits, tea
24、ching and training workshops, and through building a translations network and organizational structure that became the global United Bible Societies Translations Program through which work in hundreds of indigenous languages is constantly in process around the world.Nida was determined to produce a
25、theory that would foster effective communication of the Good News across all kinds of cultural and linguistics barriers. A prolific writer, his book Toward a Science of Translating (Brill, 1964), and later The Theory and Practice of Translation (Brill, 1969, with C.R. Taber) helped him achieve this
26、objective.These two very influential books were his first book-length efforts to expound his theory on what he called dynamic equivalence translation, later to be called functional equivalence.?How significant, revolutionary, and convincing this new approach proved to be can be seen in the fact that
27、 hundreds of Bible translations have now been effectively carried out with this methodology.?In essence, this approach enables the translator to capture the meaning and spirit of the original language text without being bound to its linguistic structure. His 1986 publication, with Jan de Waard, From
28、 One Language to Another (Nelson) is the summative explication of functional equivalence translation.?Over the years his many other books and articles covered such important subjects as exegesis, semantics and discourse structure, and a thorough semantic analysis of the vocabulary of the Greek New T
29、estament ?Nida and Louw, The Greek-English Lexicon of the New Testament based on Semantic Domains (UBS, 1988).Nida work with indigenous language translations had shown that in order to reach people who bring no prior knowledge to their encounter with the Bible, the translation needs to place the hig
30、hest priority on clear communication in easily understood language and style.?Thus, under the leadership of translator William Wonderly, a Spanish New Testament, called the Versi Popular, a contemporary translation, was published in 1966. At almost the same time, the Good News Bible New Testament, T
31、oday English Version (TEV), under the leadership of Robert G. Bratcher, a Nida colleague, was published.?Both of these books were enormously successful publications, with sales in dozens of millions even before the Bible editions were published in 1976. The success of these translations led to many
32、churches endorsing the effectiveness of the functional equivalence approach for clarity of communication of the message of the Bible.?In 1968, the United Bible Societies (UBS) and the Vatican entered into a joint agreement to undertake hundreds of new interconfessional Bible translation projects aro
33、und the world, using functional equivalence principles.?Again, Nida was one of the principals on this collaborative work.A scholar, teacher, leader, influencer, conceptualizer, innovator, and influential theoretician, Eugene A. Nida is very possibly unsurpassed in the history of the Bible Society mo
34、vement in terms of global impact.?His work, his organization, his ideas and the organization he put into place represent a watershed for the movement and for Bible translation. Thanks to him, the world of Bible translation and translation studies has been enriched and challenged into an exciting fie
35、ld of study and discourse.Retired since the early 1980s, Dr. Nida currently lives in Brussels, Belgium. 奈达(Eugene Nida)博士是西方语言学翻译理论学派的代表人物之一,经过五十多年的翻译实践与理论研究,取得了丰硕的成果。至今他已发表了40多部专著,250余篇论文。自八十年代初奈达的理论介绍入中国以来,到现在已经成为当代西方理论中被介绍的最早、最多、影响最大的理论。“他的功绩在于:1、把信息论与符号学引进了翻译理论,提出了动态对等的翻译标准;2、把现代语言学的最新研究成果应用到翻译理
36、论中来;3、在翻译史上第一个把社会效益(读者反应)原则纳入翻译标准之中。”(周仪、罗平,1999:32-33)尤其是他的动态对等理论,一举打破中国传统译论中静态分析翻译标准的局面,提出了开放式的翻译理论原则,为我们建立新的理论模式找到了正确的方向。国内无数翻译理论研究者与翻译教师对之趋之若鹜,中国翻译界形成了“言必称奈达的局面”。这些现象足以表明奈达在中国译界中的地位。“动态对等”理论1969年,在与查尔斯泰伯合写的翻译的理论与实践一书中,奈达将“动态对等”换了说法,叫“效果对等”(functional equivalence)。在1993年上海外语教育出版社版的Language, Cultu
37、re and Translating(语言、文化、翻译)第116页他又谈到了“效果对等”,解释说:“Translating means communicating, and this process depends on what is received by persons hearing or reading a translation. Judging the validity of a translation can not stop with a comparison of corresponding lexical meanings, grammatical classes, an
38、d rhetorical devices. What is important is the extent to which receptors correctly understand and appreciate the translated text. Accordingly, it is essential that functional equivalence be stated primarily in terms of a comparison of the way in which the original receptors understood and appreciate
39、d the text and the way in which receptors of the translated text understand and appreciate the translated text.”“翻译意味着交流,它取决于听译文或看译文的人能了解到些什么。判断译文的优劣不能停留在有否对应的词义、语法结构和修辞手段,重要的是接触译文的人有何种程度的正确理解。所以,谈效果对等最根本的是必须比较接触原文的人怎样理解原文,接触译文的人怎样理解译文。”顺便说及,笔者没有把functional equivalence译成“功能对等”,而译成“效果对等”就是因为奈达的前述解释。译
40、文读者对译文的理解与原文读者的理解是否相同是译文的效果问题,不是翻译的功能问题。英语的function不仅指“功能”,也可指“功效”。翻译的功能是交流,无论何种翻译均如此,但不同译文的效果却大不相同。 奈达在翻译理论与实践一书里对翻译还谈过一个看法,我国很多人作过引用。英语原文是: Translating consists in reproducing in the receptor language the closest natural equivalent of the source-language message, first in terms of meaning and seco
41、ndly in terms of style. 国人在引用时往往用译文,有一个译文是“翻译是在译入语中用最切近的、最自然的对等语再现原语的信息,首先指语义上的对等,其次是风格上的对等。”其他译文大同小异,都把equivalent译成“对等语”。 这一译文初看似乎无大问题,只有些别扭,但实际上“对等语”三字,特别是“语”字,可能造成对奈达原意的误解,以为奈达主张直译,直译才使译文与原文在语义和风格上对等。其实,奈达这句话正好表示出他不主张直译。奈达本人对其理论进行了不断修改与发展,从描写语言学阶段到交际理论阶段,进而发展到社会符号学阶段。对理论进行不断的修改与深入,这是理论研究的一条必然的道路。
42、然而仔细分析我们即可看出,奈达最根本的变化还是在对待翻译学的态度上。1964年奈达在其著作“Toward a Science of Translating”中旗帜鲜明地打出了翻译科学的旗号;在1974年,翻译理论与实践中认为“翻译远远不仅是一门科学,也是一门技术,而且真正理想的翻译说到底是一门艺术”;1991年“翻译的可能与不可能”一文中说道,“我们不应把翻译变成一门科学大多数成就显著、富于创造精神的翻译家很少用得着、或者根本用不着翻译理论”。在“与奈达的一次翻译笔谈”(见张经浩,中国翻译2000年第5期,以下简称笔谈中,奈达正式宣布“我的观点已发生根本变化”(“My ideas have c
43、hanged substantially”)。从最初首先提出翻译科学到完全放弃翻译科学,可谓是一个根本上的变化。鉴于奈达在中国译界乃至世界翻译界所拥有的巨大影响力,他的思想转变对译学理论者至少会在心理上造成一次巨大的震撼,同时给我们正在积极兴建的翻译学科构成一次不小的冲击。李白诗9种英译版本的欣赏静夜思李白床前明月光,疑是地上霜。举头望明月,低头思故乡。1).In the Still of the NightI descry bright moonlight in front of my bed.I suspect it to be hoary frost on the floor.I wat
44、ch the bright moon, as I tilt back my head.I yearn, while stooping, for my homeland more.(徐忠杰)2).A Tranquil NightAbed, I see a silver light,I wonder if its frost aground.Looking up, I find the moon bright;Bowing, in homesickness Im drowned.(许渊冲译)3).In the Quiet NightSo bright a gleam on the foot of
45、my bed-Could there have been a frost already?Lifting my head to look, I found that it was moonlight.Sinking back again, I thought suddenly of home.(Tr. Witter Bynner)4). Night ThoughtsI wake, and moonbeams play around my bed,Glittering like hoar-frost to my wandering eyes;Up towards the glorious moo
46、n I raise my head,Then lay me down-and thoughts of home arise.( Tr. Herbert A. Giles)5). On a Quiet NightI saw the moonlight before my couch,And wondered if it were not the frost on the ground.I raised my head and looked out on the mountain noon,I bowed my head and though of my far-off home.(TR. S.
47、Obata)6). The Moon Shines EverywhereSeeing the moon before my couch so brightI thought hoar frost had fallen from the night.On her clear face I gaze with lifted eyes:Then hide them full of Youths sweet memories.(Tr. W.J.B. Fletcher)7). Night ThoughtsIn front of my bed the moonlight is very bright.I wonder if that can be frost on the floor?I list up my head and look at the full noon, the dazzling moon.I drop my head, and think of the home of old days.(Tr. Amy Lowell)8). Thoughts in
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